But the content of the _Sa@s@titantra_ as given in _Ahirbudhnya Sa@mhitâ_ is different from it, and it appears from it that the Sâ@mkhya of the _Sa@s@titantra_ referred to in the _Ahirbudhnya Sa@mhitâ_ was of a theistic character resembling the doctrine of the Pañcarâtra Vai@snavas and the _Ahirbudhnya Sa@mhitâ_ says that Kapila's theory of Sâ@mkhya was a Vai@s@nava one. Vijñâna Bhiksu, the greatest expounder of Sâ@mkhya, says in many places of his work _Vijñânâm@rta Bhâ@sya_ that Sâ@mkhya was originally theistic, and that the atheistic Sâ@mkhya is only a _prau@dhivâda_ (an exaggerated attempt to show that no supposition of Îs'vara is necessary to explain the world process) though the _Mahâbhârata_ points out that the difference between Sâ@mkhya and Yoga is this, that the former is atheistic, while the latter is theistic. The discrepancy between the two accounts of _@Sa@s@titantra_ suggests that the original _Sa@s@titantra_ as referred to in the _Ahirbudhnya Sa@mhitâ_ was subsequently revised and considerably changed. This supposition is corroborated by the fact that Gu@naratna does not mention among the important Sâ@mkhya works _@Sa@s@titantra_ but _@Sa@s@titantroddhâra_ ___________________________________________________________________ [Footnote 1: The doctrine of the _viparyyaya, tusti_, defects of organs, and the _siddhi_ are mentioned in the _Karikâ_ of Is'varakr@sna, but I have omitted them in my account of Sâmkhya as these have little philosophical importance. The viparyyaya (false knowledge) are five, viz. avidyâ (ignorance), asmita (egoism), raga (attachment), dve@sa (antipathy), abhimives'a (self-love), which are also called _tamo, moha, mahâmoha, tamisrâ_, and _andhatâmisra_. These are of nine kinds of tusti, such as the idea that no exertion is necessary, since prak@rti will herself bring our salvation (_ambhas_), that it is not necessary to meditate, for it is enough if we renounce the householder's life (_salila_), that there is no hurry, salvation will come in time (_megha_), that salvation will be worked out by fate (_bhâgya_), and the contentment leading to renunciation proceeding from five kinds of causes, e.g. the troubles of earning (_para_), the troubles of protecting the earned money (_supara_), the natural waste of things earned by enjoyment (_parâpara_), increase of desires leading to greater disappointments (_anuttamâmbhas_), all gain leads to the injury of others (_uttamâmbhas_). This renunciation proceeds from external considerations with those who consider prak@rti and its evolutes as the self. The siddhis or ways of success are eight in number, viz. (1) reading of scriptures (_târa_), (2) enquiry into their meaning (_sutâra_), (3) proper reasoning (_târatâra_), (4) corroborating one's own ideas with the ideas of the teachers and other workers of the same field (_ramyaka_), (5) clearance of the mind by long-continued practice (_sadâmudita_). The three other siddhis called pramoda, mudita, and